Numbers 8:7Meaning & Commentary from the Church Fathers

Thus, the water of purification mixed with the ashes of the heifer serves as a vivid symbol of the so-called ‘deadness’ of Christ (2 Cor. 4:10). In holy baptism, we ourselves affirm this truth through faith, as the same divine Paul expresses, ‘We were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, we too might walk in the newness of life’ (Rom. 6:4). He also states, ‘Always carrying about in the body the deadness of the Lord Jesus, so that the life of Jesus may be manifested … in our mortal flesh’ (2 Cor. 4:10-11). Palladius. What does this deadness of Christ signify in this context? Cyril. It refers to dying to the world and sin, living a life that is holy, sacred, and deeply pleasing to God. Paul proudly expresses this when he states, ‘Through the law, I died to the law so that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me. And the life I now live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me’ (Galatians 2:19-20). This, I believe, conveys the idea of dying to the world while embracing the deadness of Christ, and simultaneously living in Him. Hence, the ashes of the heifer combined with water symbolize the deadness of Christ, realized through holy baptism, which those designated in the Levitical order must partake of, representing release from all forms of carnal impurity. This is further underscored by the removal of bodily hair with a razor: ‘For the word of God is living and active, sharper than any two-edged sword’ (Hebrews 4:12), akin to a shaving away of the hair of the body. Such removal signifies the cleansing away of impure thoughts and sinful inclinations that Scripture refers to as the law of sin, residing in our flesh and opposing the law of the mind (Rom. 7:23). Through the power and action of the Holy Spirit, this law of sin is rendered powerless, and should it attempt to emerge within us again, it faces an even mightier severing: ‘Walk in the Spirit,’ it is said, ‘and do not fulfill the desires of the flesh’ (Galatians 5:16). Just as a razor does not completely uproot the hair, but rather trims the new growth, so the word of God does not eradicate the innate desires within us completely (for perfect holiness is preserved for the age to come) but instead mortifies the burgeoning and escalating temptations, soothing the law that stirs within our flesh. Hence, the hair removal symbolically signifies the purification of the mind, achieved through the divine and piercing word of God. Conversely, the washing of garments points to a pure and unblemished existence, outwardly demonstrating: ‘Repay no one evil for evil, but give thought to do what is honorable in the sight of all’ (Rom. 12:17 and Proverbs 3:4). The Lord Himself instructs: ‘Let your light shine before others, so that they may see your good works and glorify your Father who is in heaven’ (Matt. 5:16). Therefore, those who are truly sanctified must be inwardly and outwardly pure, bearing the deadness of Jesus in their bodies, and in some way being buried in Him through holy baptism. Palladius. You expressed that beautifully.

This is why Levites are instructed to shave their hair rather than pluck it out. Shaving leaves the roots in the flesh, allowing it to grow back again, for while vanity’s thoughts ought to be diligently eradicated, their roots cannot be completely excised. The flesh continuously gives rise to vanity, which the spirit strives to sever with the fervor of zeal. This struggle becomes clearer when we delve deep into contemplation.